The Shulchan Aruch (308:4) writes: “Kisvei Kodesh [Holy Books] are allowed to be moved on Shabbos, even without any specific purpose.” The Eliyah Rabbah and Pri Megodim both say that a Megillas Esther has the same din as other Kisvei Kodesh, therefore, it is not considered muktzeh on Shabbos. However, the Ba’er Heitev and the Mishnah Berurah (688:18) both cite the opinion of the Pri Chodosh who says that it is forbidden to move a Megillas Esther on Shabbos, as it is forbidden to read from it. However, the Mishnah Berurah cites many Achronim who argue and maintain that it is not considered muktzeh.
The Sha’arei Teshuvah (693:2) writes in the name of the Mateh Yehudah that even according to the Pri Chodosh, there is only an issur when the 15th of Adar falls on Shabbos, as on that Shabbos there is really a chiyuv to read Megillah, just there was a gezeirah of Rabbah not to. On a regular Shabbos there is no gezeirah of Rabbah, therefore, there is no reason for the Megillah to be muktzeh. Consequently, on a regular Shabbos a Megillas Esther has the same din as other Kisvei Kodesh and it is not considered muktzeh, even according to the Pri Chodosh. The Mateh Yehudah adds, this is the widespread minhag.
In light of the above, the Sha’arei Teshuvah explains, there is no real machlokes between the Eliyah Rabbah and the Pri Chodosh, the Eliyah Rabbah is talking about a regular Shabbos, and in such a case the Pri Chodosh agrees that a Megillah is not muktzeh.
The question is however, what is the halachah when erev Purim falls on Shabbos (like this year), does the Pri Chodosh agree that on this Shabbos as well there is no problem of muktzeh or do we say that on this Shabbos, since one may be able to read Megillah towards the end of Shabbos (from plag hamincha and on in pressing circumstances) there is room for the gezeirah of Rabbah.
The Haga’os Chasam Sofer (Orach Chaim 688:6) commenting on the Pri Chodesh says: “It seems to me that the Pri Chodosh only forbade when the 15th of Adar falls on Shabbos due to the gezeirah of Rabbah, however, on the 13th of Adar that falls on Shabbos, which is not the time for reading Megillah there is no problem of muktzeh”. However, he then asks that from the Magen Avraham it seems that on this Shabbos as well there is a gezeirah of Rabbah.
The Mechaber (692:4) writes: “If one is struggling with the fast and can’t wait until after the tzibbur has read Megillah, he may listen to Megillah from plag hamincha and on”. The Magen Avraham then writes: “Even when Purim falls on motzei Shabbos one may do so, however, practically one can’t as it is forbidden to read Megillah on Shabbos”. We see from this Magen Avraham, that even when the 13th of Adar falls on Shabbos, the Megillah is still muktzeh. The Chasam Sofer asks: Where does the Magen Avraham get it from to make a gezeirah d’Rabbah even when the tzibbur is not busy with the mitzvah, and it is only a few individuals? The Ran asks why we don’t make a gezeirah d’Rabbah when it comes to performing a bris milah on Shabbos? And he answers, since it is only the father performing a bris and not everyone else, they will remind him if they see him about to carry. The same thing should be with an early Megillah reading when Purim falls on motzei Shabbos, since it is only a few individuals reading, there should be no gezeirah. What is peshat in the Magen Avraham? (see Shu”t Chasam Sofer, Orach Chaim 195).
Haga’os Boruch Ta’am on the Magen Avraham asks the same question as the Chasam Sofer, and he answers: “Once Chazal made an enactment not to read Megillah on Shabbos, they made a lo plug [no distinctions]”, i.e. since there is one Shabbos where it is forbidden, they forbade it on every single Shabbos.
Practically, we already mentioned the Mishnah Berurah (688:18) he brought the opinion of the Pri Chodosh, and then said that many Achronim disagree and say it’s not muktzeh, and it seems that this is what he holds l’halachah. Moreover, the Mishnah Berurah makes no mention of the Magen Avraham who says not to read Megillah early when Purim falls on motzei Shabbos when there is a need, therefore, halachah lemaseh it seems safe to say that the Megillah is not muktzeh.
